Category Archives: Preaching of Jonathan Edwards

Posted on

Using Analogies To Add Clarity: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

by

One of Jonathan Edwards’ favorite rhetorical reasoning tools is an analogy. Here’s an example from his sermon, Christian Happiness. Edwards is arguing that a godly person does not need to be afraid of any troubles on earth.

First, “what need a man be afraid of storms and tempests without, that has so good a shelter?” (Kimnach, p. 301) Edwards is referring to a Christian having God and Christ watching over him.

Then, “And is there any man here present that would be at all afraid of the pain of the prick of a pin for a minute, if he knew that after it he should enjoy a life of–suppose–seventy years of the greatest prosperity imaginable, without the least molestation?” (pp. 301-302). Edwards is referring to suffering a little during one’s earthly life versus enjoying eternity pain-free.

Those are two quick examples of how Edwards gains clarity and adds strength to his arguments. And he does this a lot.

Me, not so much. But I’m learning.

I’m learning that analogies are a great way to explain and argue for the truth of Scripture. Analogies like the second one above force the listener to say:

“No person in their right mind would ever allow their fear of a little needle stick to keep them from getting a vaccine that would save their life.” (That was my quick attempt to create a variation of Edwards’ analogy)

And that’s what we want to happen in our listener’s minds. We want the force of our argument to force our congregants to agree with God’s Word.

Finally, I was thinking that Edwards’ analogies are functioning like a kind of illustration. Usually, illustrations in sermons can take a while. What I like about Edwards’ version is they don’t take up lots of message minutes, but they are effective.

Anyway, before Sunday see if your Scripture and sermon can use the help of an analogy to add clarity and strength to your argument so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. Merry Christmas!

Posted on

How Much Authority Do You Have When You Preach? (What I’m learning from reading Jonathan Edwards’ early sermons)

by

In an earlier post I showed how direct Edwards was with his congregants. He was fearless in addressing both non-Christian and Christian because he knew he was “vested with a capacity and right to instruct, lead, and judge his people (no. qq)” (Kimnach’s discussion of Edwards’, Miscellanies, p. 21).

I’m sure society’s view of a preacher’s authority has diminished; I suspect that many preachers don’t share Edwards’ perceived authority.

In his Miscellanies Number 40, Edwards lists the various levels of a preacher’s authority from the listener’s perspective.

First, our listeners are obligated to listen to us because they voted us in thinking we met the necessary requirements. In this case, Edwards says, “I have power as other ministers have in these days” (Kimnach, p. 22).

Second, “But if it was plain to them that I was under the infallible guidance of Christ, and [that] I was sent forth to teach the world the will of Christ, then I should have power in all the world” (Kimnach, p. 22).

Of course the question is, How is it plain to our listeners that we are under the infallible guidance of Christ? Edwards’ answer was that a preacher is

“coming as a messenger from God to souls deeply impressed with a sense of their danger of God’s everlasting wrath, to treat with them about their eternal salvation” (p. 23, Kimnach).

In the best scenario, we preach eternal matters to those who feel threatened by the holiness of God.

Does that sound like you and your congregation?

Preaching with power and authority from our end means knowing what’s at stake every Sunday, every sermon. It means knowing we’re speaking for God. It means preaching with a sense of urgency.

My most common comment after student sermons is, “I didn’t get a sense that this message was important.” God’s Word is, but those sermons aren’t!

May we preach as though the Word of God is “supremely authoritative” (p. 21) so He receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

Posted on

Edwards’ Purpose For Preaching: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

by

Find your purpose for preaching sermons, that is.

In Edwards’, Miscellanies 40, Edwards writes:

“Without doubt, ministers are to teach men what Christ would have them to do, and to teach them who doth these things and who doth them not; that is, who are Christians and who are not.” (Kimnach, p. 22, emphasis added)

I think most of us would say that that’s our purpose for preaching, or at least one major purpose for preaching: “…to teach men what Christ would have them to do…”

It’s the second and third part of Edwards’ purpose that I feel most of us would not have on our radar for a given Sunday sermon: “…to teach them who doth these things and who doth them not; that is, who are Christians are who are not.”

Are you consciously thinking about this this week while you’re developing your sermon? What about while you’re preaching on Sundays?

Over the years I’ve said to our faith-family at Calvary Bible Church, Mount Joy, PA: “I’m on a mission to make sure there are no surprises at the judgment.” What I mean by that is I want to preach in such a way that none of my parishioners will stand before God thinking they’re a shoe-in and hear those tragic words, “Depart from me….”

I will never forget hearing Chuck Swindoll say: the longer I pastor, the more I realize that less and less of my listeners are really Christian. He said that when he was still at his Evangelical Free church in Fullerton, CA. I was a very young pastor at the time and that moved me deeply.

Somehow along the way, I’ve adopted Edwards’ purpose as my own. Along with teaching people to do the things Jesus said to do, I purpose to also teach them who does those things and who doesn’t; that is, who are Christians and who aren’t. Edwards knew there were false professors in his congregation; unfortunately so do I.

Consider adding that to your purpose for preaching so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

 

Posted on

Taking Time To Reason: What I’m Learning From Reading Jonathan Edwards’ Earliest Sermons

by

Have you ever tracked how you use your sermon minutes? This series of posts presents some of my findings of how Jonathan Edwards used his. For instance, in his sermon, The Value Of Salvation, Edwards spends 15 and a half pages explaining why the soul is more valuable than the whole world.

His text was Matthew 16:26 “For what is a man profited, if he gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul?”

After placing this verse in the previous context, Edwards begins to explain the Doctrine:

The salvation of the soul is of vastly more worth and value than the whole world.

I think you can see how Edwards moved from Scripture to doctrine.

To develop this doctrine Edwards begins to reason with his listeners. He goes to great lengths to explain why the doctrine he has presented is true, why the soul is worth more than anything else. He stated:

I. Because all world good things shall have an end.

II. The whole world shall have an end with respect to every particular person at death. I found this point to be very similar to the first one, but from a slightly different angle. You can see that from the next sentence, “When a man dies, the world has an end with respect to him: all worldly pleasure, profits and honors, with him are come to an end.” (p. 313)

III. Worldly good things are very uncertain, and oftentimes come to an end before death.

How does Edwards reason this way? At times he uses Scripture, such as in the first point where he cites from 2 Peter 3:10, Matthew 24:35, and Rev. 20:11 which speak of the earth coming to an end.

That sets off a series of questions: “…and then where will be all the fine cities of the world, with which the earth prides herself? Where will be….What then will become of….Where will be the…?” By the end of the section all his listeners with ears to hear say, “God is right. Nothing is more important than the salvation of my soul.”

Next time we’ll see that Edwards doesn’t only reason from direct Scripture.

Before the first Sunday of Advent, see if there are any places in the development of your sermon that could use some additional reasoning. And may our Lord receive glory in the church and in Christ Jesus because of your Spirit-driven efforts (Ephesians 3:21).

Randal

Posted on

From Inferences to Exhortations (part 2): What I’m Learning From Reading Jonathan Edwards’ Early Sermons

by

This week we’re still preaching to the choir, but this time to a different kind of choir member: the godly. Near the end of “Christian Happiness” Jonathan Edwards’ moves from five inferences to two exhortations. The first exhortation was aimed at the ungodly. The second one is aimed at the godly.

You may recall that the sermon is based on Isaiah 3:10. It reads:

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

Last week I listed the following five inferences listed under the heading, “USE” (my explanations in brackets). I refer to these inferences as pre-application. Read them in light of the verse above:

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Then Edwards moves immediately from inferences to exhortations. Note the shift from “we” to “you.” Exhortation #1 was “To the ungodly: to forsake his wickedness and to walk in the ways of religion….You have now heard of the happiness of the religious man…as you never yet experienced; you never yet….You…you have….You now…you are invited to such a happiness….Be persuaded, then, to taste and see how good it is” (p. 305). Pretty direct.

He’s just as direct in Exh. II. “Is to the godly to go on and persevere and make progress in the ways of religion and godliness. Go on….let nothing….You…you…you….Do not be discouraged by any evils….Go on, therefore…”

Before Sunday, these are the two broad categories of people we will be addressing. Check to see that your application stems directly from your text. Decide how direct you will be to your listeners. Certainly, you will want to speak to the professing Christians about how their faith in Christ drives their Text-driven transformation. And, as always, do it all so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Happy Thanksgiving!

Randal

 

Posted on

From Inferences to Exhortations: What I’m Learning From Reading Jonathan Edwards’ Early Sermons

by

“Christian Happiness” could be Jonathan Edwards’ first sermon. It’s based on Isaiah 3:10.

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

I’ve been enjoying reading Edwards’ sermons as a devotional act, but also as an exercise in rhetorical analysis (what Edwards does in order to move his listeners to act). Last week I listed the following five inferences listed under the heading, “USE” (my explanations in brackets). This represents Edwards’ foray into formal application.

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Then Edwards moves immediately from inferences to exhortations. Note the shift from “we” to “you.” If he’s preaching to the choir, he’s preaching to directly to specific choir members:

“Exh. 1 To the ungodly: to forsake his wickedness and to walk in the ways of religion.” Edwards speaks directly to this attendee: “You have now heard of the happiness of the religious man…as you never yet experienced; you never yet….You…you have….You now…you are invited to such a happiness….Be persuaded, then, to taste and see how good it is” (p. 305).

Edwards is direct in challenging this kind of listener not to fool themselves into “thinking yourself happy in wallowing and rolling yourselves in the mire. You perhaps think yourselves mighty happy in enjoying your hateful and abominable lusts…those be not the pleasures of man” (p. 305).

I wonder if before Sunday you and I will be brave enough to challenge those who, maybe despite their profession of faith, are only overhearing worship. Let’s consider speaking directly to them so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

 

Posted on

Various “Uses” of, Christian Happiness: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

by

In this post I am highlighting the way Jonathan Edwards applied Isaiah 3:10 in what may have been his first sermon, Christian Happiness. Isaiah 3:10 states,

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

After an introduction centering on reasonable beings choosing things that are best for them, Edwards develops doctrine with two propositions. Then he moves to the section titled, “USE,” and is developed with the following inferences (see Kimnach, pp. 301-305; my brief comments are bracketed):

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Notice that Edwards applies Scripture through logical inferences: since Isaiah 3:10 is true, these five things are also true.

I found it interesting that in these five inferences, Edwards did not prooftext. He knew the logic could stand alone.

Before Sunday you might think about how your method of application is similar or different from what you see above. While Edwards isn’t the God of all things sermonic, his methods may be helpful despite representing a different age.

May our Lord receive glory in the church and in Christ Jesus as a result of the way we interpret and apply Scripture (Ephesians 3:21).

Randal

Posted on

“Application is the Preacher’s chief Work”: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

by

When you read Jonathan Edwards’ early sermons you quickly realize that someone taught him about the importance of applying Scripture. That someone included John Edwards (The Preacher, 1705). John, not Jonathan, wrote:

“Application is the Preacher’s chief Work, and it is the Hardest too: but it is the most Useful and Necessary….the Word of God, must be set to the Breast and Heart of every particular Person. And this Close Application will be most effectual to a Holy Life, because it will stick by them, tho’ the rest of the Discourse should be forgot. And in a world, the Application will be found to be the Best part of the Sermon.” (Kimnach, p. 18).

First, which part of the sermon do you think your listeners remember the most? Yes, that’s what I thought too: illustrations. We’ve come a long way since the 1700’s. That might say more about the quality of my application than it does about the quality of their listening. Ouch.

Second, if John E. is correct, than I must work harder at application than exegesis (I realize much of what’s wrong with that statement). But, if application is the “Hardest” and “most Useful and Necessary” then it demands more work.

I loved Edwards’ phrase, “Close Application” (caps and all) that drives the Word deep into “the Breast and Heart” (caps and all).

I do believe application is “the Best part of the Sermon.”

And, if I do, then I will spend time before Sunday thinking about the Use of my selected Scripture. I will not allow exegesis to consume all my sermon prep time this week. It certainly didn’t consume all of Edwards’. As we’ll see in future posts, his application sections, sometimes called “USE,” are extensive.

Mine could use some work. And God will receive more glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

Posted on

Tell ‘Em Why: What I’m Learning From Reading Jonathan Edwards’ Sermons

by

In these posts I’m observing how Jonathan Edwards crafted what may have been his first sermon, Christian Happiness. His text was Isaiah 3:10 “Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.” (cf. Kimnach, pages 296-307)

In his doctrine section, proposition II is “The good man is happy in whatsoever condition he is in; and that, First, because…”

What follows are three reasons why this proposition is true. Let me give you the three so you can see what Edwards is doing in this segment of the sermon.

“First, Because no worldly evils can do him any real hurt….

Second….because of the spiritual privileges and advantages, joys and satisfactions, he actually enjoys while in this life….

Third. And lastly, from the joyful hope and assured expectation of the enjoyment of the completion of happiness eternally hereafter…”

There are at least two things to consider. First, why does Edwards spend these minutes developing these reasons. Second, how does Edwards maintain biblical authority while answering these questions that his passage doesn’t answer.

First, Edwards identifies these reasons because the listeners requires some proof that this is true. Isaiah 3:10 is too good to be true in a badly broken world (the same could be said about Romans 8:28). Sometimes this kind of theological/philosophical exposition–remember, I’m not entirely happy with this designation but feel it’s adequate for now–requires our investigation of why the assertion of the Word of God is true or not true.

Second, Edwards answers these questions that are not answered in his text by appealing to the rest of Scripture’s teachings. At times Edwards appeals to multiple Scriptures without quoting them directly. If you read this sermon, you could easily insert Bible references because of Edwards’ ability to loosely quote Scripture. At other times Edwards paraphrases the teachings of Scripture that directly affect his text in Isaiah.

Before Sunday, see if your text contains questions that need to be answered and answer those questions, especially the “why?” question so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

 

Posted on

Exegetically Lite, Theologically Heavy: What I’m Learning From Reading Jonathan Edwards’s Sermons

by

I’m learning from Jonathan Edwards’s sermons that I should be able to display the coaster above all over my church or home study. I saw another t-shirt sign, however, that reflects most preaching practice: “Will exegete for food.”

I said in a previous post that most of us think more about exegesis than we do theology. It shows in our sermons. A typical sermon in my theological camp is often exegetically heavy and theologically light. This usually involves in-depth word studies and grammatical insights, plus some cross-referencing for added support.

 

Edwards’s sermons appear to be exegetically lite and theologically heavy (I might argue that the same goes for Timothy Keller’s sermons too). That doesn’t mean there is no exegesis. It means that the sermon is constructed with minimal exegesis and maximum theological insights.

And I’m not really sure if “theological” is the right word for what I’m seeing. Maybe better to describe Edwards’s sermons as theological-philosophical.

So, in his sermon, Christian Happiness, Isaiah 3:10 is the foundational text: “Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

Edwards’s opening sentence displays his theological/philosophical method:

“Reasonable beings, while they act as such, naturally choose those things which they are convinced are best for them…” (p. 296, The Works of Jonathan Edwards, Vol. 10).

Edwards is quick to point out that God deals with us as reasonable beings. And we are persuaded by this desire for our own good.

Before Edwards gets to any of what I would call pure exegesis of Isaiah 3:10, he highlights how God’s motivation is designed to work. Isaiah doesn’t tell us how, but Edwards goes on to tell us how. That’s one of thousands of examples of Edwards’s exegetically lite and theologically heavy preaching.

Before Sunday, see if there are places in your preaching portion that could benefit from this type of analysis for God’s glory in the church and in Christ Jesus (Ephesians 3:21).

Randal